Thera 1.21: Nigrodha
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(21):Nigrodha Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses Part III =21. Nigrodha= He in this Buddha - age was reborn in an eminent brahmin's family at Sāvatthī. And on the day when Jeta Grove was presented, he saw the majesty of the Buddha and was satisfied, so that he entered the Monk’s order. When he had stirred up insight, he soon became able to exercise the six forms of supernormal thought. And pondering, in the bliss of fruition, on the advantages of the doctrine which leads us away from rebirth, he uttered this verse as the expression of aññā(supreme attainment): ---- 21 Nāhaɱ bhayassa bhāyāmi satthā no amatassa kovido|| Yattha bhayaɱ nāvatiṭṭhati tena maggena vajanti bhikkhavo' ti.|| || ---- 21 No fear have I of fearsome things, for He, Our Lord(Buddha), knows well the ambrosial wisdom.1 The Path where fear nowise a footing finds, Along that Path the monks hold their way. ---- 1 Lit., 'skilled, learned in ambrosia,' amātā, the most frequent synonym for Nibbāna. The Path is the Ariyan Eightfold Path (Commentary). ---- 1.3 Third Chapter 1.3-121 Commentary on the stanza of =Nigrodha Thera= The stanza starting with Nāhaṃ bhayassa bhāyāmi constitues that of the venerable Thera Nigrodha. What is the origin? It is said that this one was reborn in a vastly wealthy brahmin family eighteen hundred aeons ago from now and on having come of age he noticed disadvantage in sensual delights and benefit in renunciation forsook (his) household bondage entered the forest region built a leaf-hut in a certain Sal grove, renounced the world, became a hermit, and lived nourishing himself with forest roots and fruits. On that occasion the self-awakened Buddha named Piyadassī arose in the world and was in the course of cooling down the heat of depravity (kilesa santāpa) of the world along with the divine world with the immortal rain-shower of dhamma and one day, out of compassion for the hermit, Buddha entered thaat Sal grove and entered upon Cessation trance (nirodha samāpatti). On his way in going for the purpose of (fetching) forest roots and fruits, the hermit came across the Blessed One, became pious-minded, collected bloomed Sal twigs and branches, built a Sal pandal covered it well with Sal flowers but everywhere in all respects, paid his homage to the Blessed One, did not go even for the purpose of his food but by way of elated zest and mental pleasure, stood bowing himself down. The Master rose up from His cessation trance (nirodha), and out of compassion for him thought thus: “Let the congregation of bhikkhus(monks) come;” saying to Himself: “Let him make his mind pleased towards the congregation of bhikkhu(monk) also. There and then the congregation of bhikkhus(monks) came. On having seen the congregation of bhikkhus(monks) also, he became pious-minded, paid his homage and stood with his clasped hands lifted. By way of indication (padesa) of making manifest (pātukaraṇā) of His smile (sita) taught him the dhamma in order to make clear his future (bhāviniṃ) prosperity (sampatti) and took His departure together with the congregation of bhikkhus. On account of that act of merit, he wandered about his rounds of repeated rebirths among divine and human beings only and having accumulated much meritorious deeds conducive towards escape from rounds of repeated rebirths (vaṭṭa), was reborn in a vastly wealthy brahmin family in Sāvatthi when this Buddha arose. His name was Nigrodha. On the day of acceptance of the Jetavana monastery, he became pious (sañjātapasādo) over the power of Buddha, became a monk, started developing clear insight (vipassanā) became possessor of six sorts of higher-knowledge but before long. Therefore, it has been stated in the Apadāna:– “Having penetrated into the Sal grove a hermitage was well built for me. I then lived well-covered with Sal flowers in the wood. The Blessed One Piyadassī, the self- made foremost personage, the self- awakened Buddha, desirous of solitude, approached the Sal grove. Having come out from my hermitage, I went to the forest; I then wandered about in the forest in search of roots and fruits. There I saw the self-awakened Buddha Piyadassī of great fame shining with splendour in the deep forest well seated absorbed in meditation (samāpanna). Having set up four (supporting) sticks over and above Buddha, I made a well-built pandal and roofed the same with Sal flowers. For seven days I held up the Sal-roofed pandal; having made my mind pleased there, I paid my homage to the most excellent Buddha. The Blessed One at that time rose up from his concentration (samādhi). Keeping His looking ahead at a pole’s length, the most excellent man sat Himself down. The disciple named Varuṇa, of the Master Piyadassī, with his hundred thousand powers (over his senses) approached the distinguished leader (vināyaka). The Glorius One Piyadassī, the eldest of the world, the bull among men having got seated amidst the congregation of bhikkhus, the Conqueror made a smile apparent. Anuruddha, the attendant in service of the Master Piyadassī, made his robe rest on one shoulder (ekaṃsaṃ) asked the great Sage. O Blessed One! What, indeed, is the cause of making a smile of the Master? When cause exists, the Master makes His smile obvious. The youth who held for me the Sal- cover for seven days; remembering his deed I made my smile manifest. I do not see any lack of opportunity (okāsa) in which merit matures. Either in the divine world of among men there does not cease but the opportunity. When the one possessed of meritorious deed is living in the divine world there will be Sal-cover for as many a number as his assembly comprises. The well-endowed with meritorious deeds will always be bemused there with divine dancing, singing and music. There will be sweet smelling perfume for such a retinue as his; there and then there will rain down the shower of Sal flower. Having passed away thence, this man will come to be a human-being. Here also at all times a Sal-cover will be held over him. Here, well-provided (samāhita), he will be with dancing, singing and striking of cymbals, which will surround this one. This is the fruiful result of reverential offering to Buddha. When the sun rises also, there will rain down Sal-shower. All-time shower there will be, well-connected with meritorious deeds. Eighteen hundred aeons (kappa) hence, the offspring of Okkāka’s family, the Master, known by the name of Gotama, will appear in the world. In His dhamma, he will become a good heir, the bosom son created by dhamma; with an all-round knowledge of all con- kers (āsava), he will, being free from cankers, enter nibbāna. As and when he realises (abhisameti) the dhamma, there will be Sal-shelter (for him), which also will occur over the funeral pyre where and when his body is going to be burnt. Having announced the fruitful result (of my good deed), the great Sage Piyadassī taught the dhamma to His audience satisfying the assenbly with the rain-shower of dhamma. I exercised the celestial sovereignty among the divine beings for thirty aeons (kappa). For sixty and seven times I was a world-king. I came here from the divine world and I gained bountiful bliss. Here, also, there is Sal-shelter. This is the fruitful result of the pandal. This is my final stage; it turns out To be my last existence. Here also there is Sal-shelter; it will be so for all time. Having satisfied the great Sage, Gotama, the bull of the Sākyans I have attained the unshaken place having abandoned con- quest and defeat. It was eighteen aeons (kappa) ago, that I specially made reverential offering to Buddha. I do not remember any evil ex- istence (duggate). This is the fruiful result of reverential offering to Budha. My depravity had been burnt, all existences had been uprooted. Similar to an elephant which had cut off its fastened fetters, I live free from cankers. My going to the presence of the most excellent Buddha was, indeed, a good going. Threefold knowledge (vijjā) had accoudingly been attained; Buddha’s instruction had been carried out. Fourfold analytical knowledge (paṭisambhidā), these eight kinds of emancipation (vimokkha) and six sorts of higher-knowledge (abhiññā) had been visualised. Buddha’s instruction had been carried out.” Having, however, become one of six sorts of higher-knowledge, passing off his time with the happiness of fruition (phala), he uttered a stanza starting with “Nāhaṃ bhayassa bhāyāmi” by way of making manifest his Arahantship (aññā) for the prupose of elucidation the condition of the dispensation (sāsana) being the way leading out (to nibbāna). 21. There people are afraid, on account of this being bhayaṃ (danger), namely, such dangers as birth, old age, atc. Bhayassa is to be construed thus:– It is a possessive word in the sense of ablative; from the point of view of danger I am not afraid because of such a cause as birth, old age, death and so on which constitute the sign of what should be afraid of; thus, is the meaning. He spoke of the cause there thus: “Satthā no amatassa kovido.” Our Master, clever in immortality (amata), who is an expert (cheka) in making the gift of immortality to leadable living-beings (veneyya). Yattha bhayaṃ nāvatiṭṭhati, in which place, nibbāna, there does not stand (tiṭṭhati) such a danger as has been said; it does not obtain any oppportunity (okāsa). Tena means due to that nibbāna. Vajanti means they go but to the dangerless (abhaya) domain. Indeed, nibbāna is known as danger-free (abhaya) place. He said thus:– “Maggena vajanti bhikkhavo to the question: By what means however, do they go? By means of the eight-fold noble path (ariyamagga), bhikkhus(monks) who act up to the teaching of the Master are full of foresight (ikkhana) of the danger in saṃsāra; thus, is the meaning. Alternatively, yattha means: because of the achievement of the noble path (ariyamagga) to such a one as him such a sign of danger comprising twenty five different kinds beginning with blaming oneself (attānuvāda) and so on, does not stand still, it does not gain foot-hold (patiṭṭhaṃ); by that noble path, bhikkhus(monks), in the dispensation (sāsana) of the Master go to a place free from danger; by that noble path I also have gone; therefore, I am not afraid of danger; thus, the Thera made manifest his Arahantship (aññā). The Commentary on the stanza of the Thera Nigrodha is complete. ****** ----